CAN A SCIENTIST BE A CHRISTIAN.

Wairarapa Age, Volume XXVIII, Issue 7942, 17 January 1906, Page 7

CAN A SCIENTIST BE A CHRISTIAN.

In many cirolea, ag the correspondence columns of Public Opinion have nroved, it is recalled almost as inevitable tbat a scientific method of thought is inconsistent with biblical Christianity. Ghristimity. it is said, must accept teachings unacceptable to science, and hence there is an impassible eulf fixed between the two. "In the Alte Glaube (Leipsig), a skilfully edited organ of conservative Christianity, Prof. P. Gruner deals with this perplexing problem. As translated from Our rent Literature (New York) he says substantially: "Christianity ia not only based upon historical facts, but is itself an empirical fact. It has borne fruit up to the present day. and,must be judged according to its fruits. Id this it stands on a level with most of the branches of Natural Soience; it belongs to the sphere of observation, experience and empiricism. Christianity demands that its claims be tested by what it doeo, and with increasing foroe proclaims that it is itself a powerful factor both in tho life of the individual and in the history of mankind. Ii is a fa3tor the workings and effects of which can be demon strated and observed with the same certainty with which the workings of electricity, of ohemioal affinity, of organic life in protoplasm can be observed, and accordingly is subject to scientific standards. Even the most superficial observer knowß that the best in modern culture and civilisation is substantially the outgrowth of Christian influences. The best principles, even in the life of nations and of individuals who are not professedly Christians, are the fruits of Christian teaching. The annals ot modern missionary work are filled with evidences of the wonderful converting and elevating power of Christianity. It alone has beeb able to raise individuals of . the black, yellow, or brown races from a condition of degradation' to one of high ethical idealism. On the other hand, the discarding of the principles of Christianity by representatives of the cultured white people spaediiy leads to moral and physical degradation, to alooholism and other evils. Again, in men who are artistic and intellectual giants, the absence of the ideals held, out by Christianity leads even the best to a level really not higher than that of uncivilised peoples. These facts determine the virtue and ""value of the Christian religion. They mast be tested, examined, and weighed exactly as is done in the case of facta in any department of Natural Science. The actual workings of the Christian religion alone suffice to prove that it is the highest spiritual force in the world and it is therefore not at all necessary to, bring its fac*s into harmony with those presented by Natural Science. In reality there is no need of a 'reconciliation' between the two, as the fruits of Christianity prove it to be a great truth and almighty power. It need not ask to be proved or disproved by science. The most convincing evidence, however, of the power of Christianity lies in ic* influence over the individual. The religious experiences and convictions in the heart of the Christian are the most real things of which he knows, and also the most certain. ' It is a fatal mistake on the part of scientists to suppose that only those things can be regarded as real which are to be such by scientific methods. In reality the moral convictions that are awakened toy the power of Christianity in the human heart are for the Christian surer and more certain than anything scientific evidence can produce. Men will do from religious convictions what they never would think of doing if their convictions were based only on scientific grounds. Not scientific but religious certainty famishes the strongest human motive. There is no reason, the writer concludes, why a man cannot be a .scientist and a good Christian at the same time.